Likutei Moharan II:79 · תּוֹרָה ע״ט✓ watched

עוֹד מָצָאנוּ כְּתַב־יַד רַבֵּנוּ זַ"ל, וְהֵם רָאשֵׁי־פְרָקִים

The Voice of Yaakov: Rising Above Time

Short headings of a wondrous teaching, found in Rebbe Nachman's own handwriting, moving through the parshiyos from Toldos to Yisro, with Reb Noson's explanation of the key: teshuvah is above time. Through teshuvah time is united and cancelled, the voice of Yaakov overcomes the voice of Esav, and the holy voice is heard. The splitting of the Sea, Yitzchak son of Avraham, and Yaakov's night in 'the place' all show it, and the mitzvos bound to time are given to raise time itself above time.

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Part 1: The Rebbe's Notes, Parsha by Parsha 7 min 50 s▶ Play ⬇ 13.3 MB
Part 2: Teshuvah Is Above Time 6 min 6 s▶ Play ⬇ 10.6 MB
Part 3: Yitzchak, Avraham and Yaakov's Night 6 min 46 s▶ Play ⬇ 11.7 MB

הַמָּקוֹר · Original text 1,381 words

א׳

עוֹד מָצָאנוּ כְּתַב־יַד רַבֵּנוּ זַ"ל, וְהֵם רָאשֵׁי־פְרָקִים מֵאֵיזֶה תּוֹרָה נִפְלָאָה: הַקּוֹל קוֹל יַעֲקֹב. כְּרוּז. עֵשָׂו וַיִּשָּׂא קוֹלוֹ. יִצְחָק זְמַן קוּף צַדִּיק יְשֵׁנִים וְכוּ'. וְשַׁבְתָּ עַד ה' אֱלֹקֶיךָ וְשָׁמַעְתָּ בְּקוֹלוֹ . יִצְחָק בֶּן אַבְרָהָם זְמַן נִתְאַחֵד. אַבְרָהָם אוֹהֲבִי. בְּעֵינָיו כְּיָמִים אֲחָדִים בְּאַהֲבָתוֹ. וּשְׁאָר יָשׁוּב בְּנֶךָ. אִם תָּשׁוּב וַאֲשִׁיבְךָ לְפָנַי תַּעֲמֹד:

כִּי בָא הַשֶּׁמֶשׁ. נִתְקַצֵּר הַזְּמַן. וַיִּשְׁכַּב בַּמָּקוֹם. יֵשׁ כ"ב (תיקון יח). קְחוּ עִמָּכֶם דְּבָרִים וְשׁוּבוּ. מֵאַבְנֵי הַמָּקוֹם אֲבָנִים אוֹתִיּוֹת . מְרַאֲשׁוֹתָיו מַחֲשָׁבָה מְבָרֵר הַכֹּל:

וַיִּשְׁלַח יַעֲקֹב מַלְאָכִים מִצְווֹת זְמַנִּיּוֹת עָשָׂה מִצְווֹת הַרְבֵּה נִבְרָא כַּמָּה מַלְאָכִים. לְפָנָיו. תְּשׁוּבָה. וַאֲשִׁיבְךָ לְפָנַי. אַרְצָה שֵׂעִיר. נ'ד'ת'ה'ר'. אַצִּיגָה. סֻכָּה תְּשׁוּבָה. תְּסֻכֵּנִי בְּבֶטֶן אִמִּי. הוֹלָדָה. שְׁאָר יָשׁוּב בְּנֶךָ:

וַיֵּשֶׁב יַעֲקֹב בְּאֶרֶץ – לְקַיֵּם כִּבּוּד אָב, לְבַטֵּל כֹּחַ כִּבּוּד שֶׁל עֵשָׂו. אֵלֶּה תּוֹלְדוֹת – פּוֹסֵל זַרְעוֹ שֶׁל עֵשָׂו. יוֹסֵף תְּשׁוּבָה. תּוֹסָפוֹת עַל צַדִּיקִים. בְּמָקוֹם שֶׁבַּעֲלֵי־תְשׁוּבָה עוֹמְדִים. בֵּית עֵשָׂו לְקַשׁ בֵּית יוֹסֵף לֶהָבָה:

מִקֵּץ שְׁנָתַיִם. אַחֲרִית הַיָּמִים. וּפַרְעֹה חוֹלֵם. סִטְרָא־אָחֳרָא מִתְחַזֶּקֶת. וְהִנֵּה עוֹמֵד שָׁתַק. יְאוֹר תְּשׁוּבָה. מִבְּכִי נְהָרוֹת חִבֵּשׁ. נָשְׂאוּ נְהָרוֹת קוֹלָם:

וַיִּגַּשׁ אֵלָיו יְהוּדָא תִּקְרֻבְתָּא מַלְכָּא בְּמַלְכָּא נִתְאַחֲדוּ בְּמִצְווֹת. כִּי הִנֵּה הַמְּלָכִים אֲזַי עָבְרוּ כָּל מַלְאֲכֵי חַבָּלָה. יְדַבֶּר נָא בְּאָזְנֵי וְלֹא יְבַלְבְּלוּ אֶת קוֹלִי. וְאַל יִחַר אַפְּךָ. בַּצַּר לְךָ. כְּפַרְעֹה תְּשׁוּבָה. בִּפְרוֹעַ פְּרָעוֹת בְּהִתְנַדֵּב. כִּי כָמוֹךָ כְּפַרְעֹה. תְּשׁוּבַת הַמִּשְׁקָל. יוֹסֵף הִטְמִין חֶרְפָּתִי:

וַיִּקְרְבוּ יְמֵי יִשְׂרָאֵל לָמוּת. הִתְאַחֲדוּת הַזְּמַן. לָמוּת זֶה בַּצַּר לְךָ וְכוּ' בְּאַחֲרִית הַיָּמִים. וַיִּקְרָא לִבְנוֹ לְיוֹסֵף. תְּשׁוּבָה שְׁאָר יָשׁוּב בְּנֶךָ. הִטְמִין חֶרְפָּתִי. אַל תִּקְבְּרֵנִי בְּמִצְרַיִם בְּמֵצַר הַגָּרוֹן. בִּשְׁעַת בְּחִינַת בַּצַּר לְךָ:

וְאֵלֶּה שְׁמוֹת. לְכוּ חֲזוּ מִפְעֲלוֹת וְכוּ' שַׁמּוֹת פְּעֻלוֹת מִצְווֹת. שַׁמּוֹת פֵּרוּד בֵּין הַמִּצְוו‍ֹת. וַיְהִי כָּל נֶפֶשׁ וְכוּ' שִׁבְעִים נָפֶשׁ. אַחְדוּת. עַל־יְדֵי וְיוֹסֵף הָיָה בְּמִצְרָיִם אָסַף חֶרְפָּתִי:

וָאֵרָא אֶל אַבְרָהָם וְכוּ' בְּקֵ-ל שַׁ-דָּ-י זְמַן וּגְבוּל גָּלוּת. וּשְׁמִי ה' כְּשֶׁיִּדְפְּקוּ עַל דַּלְתֵי רַחֲמִים. קֹדֶם הַקֵּץ. זֶהוּ הִתְקָרְבוּת הַזְּמַנִּים. וְגַם הֲקִמֹתִי אֶת בְּרִיתִי וְכוּ' לָתֵת לָהֶם אֶרֶץ מְגֻרֵיהֶם תּוֹתְבוּתְהוֹן תְּשׁוּבָה וְגַם אֲנִי שָׁמַעְתִּי נַאֲקַת בְּנֵי יִשְׂרָאֵל. זֶה קוֹל. מְגֻרֵיהֶם אֲסִיפַת הַנִּיצוֹצוֹת בִּתְשׁוּבָה. לְאֶרֶץ־יִשְׂרָאֵל. בּוֹנֵה יְרוּשָׁלָיִם. נִדְחֵי יִשְׂרָאֵל יְכַנֵּס:

בֹּא אֶל פַּרְעֹה. מֹשֶׁה בְּחִינַת אַחְדוּת הַזְּמַנִּים, מַה שֶׁהָיָה הוּא שֶׁיִּהְיֶה. פַּרְעֹה, קוֹלָהּ כַּנָּחָשׁ יֵלֵךְ. אֲנִי הִכְבַּדְתִּי אֶת לִבּוֹ לְמַעַן שִׁתִי אֹתֹתַי. אִם לֹא יַאֲמִינוּ לְקוֹל הָאוֹת. בְּקִרְבּוֹ. הַכְבָּדָתוֹ שֶׁהִכְבִּיד עַל יִשְׂרָאֵל כְּדֵי לְעוֹרְרָם בִּתְשׁוּבָה. וּפַרְעֹה הִקְרִיב:

וַיִּשְׁמַע יִתְרוֹ קְרִיעַת יַם־סוּף וּמִלְחֲמוֹת עֲמָלֵק. קְרִיעַת יַם־סוּף, זֶה בִּטּוּל הַזְּמַנִּים. וַיַּשְׁקֵף ה' אֶל מַחֲנֵה מִצְרַיִם בְּעַמּוּד אֵשׁ וְעָנָן וַיָּהָם. עַמּוּד אֵשׁ זֶה לַיְלָה וְעָנָן זֶה יוֹם, וְהַקָּדוֹשׁ־בָּרוּךְ־הוּא עִרְבְּבָם וּבִטֵּל הַזְּמַנִּים. מִלְחֶמֶת עֲמָלֵק זֶה תְּשׁוּבָה. מֹשֶׁה אַהֲרֹן וְחוּר פֵּרֵשׁ רַשִׁ"י בְּתַעֲנִית הָיוּ שְׁרוּיִים. עַל־יְדֵי־זֶה וַיִּשְׁמַע יִתְרוֹ שָׁמַע הַקּוֹל: (עַד כָּאן לְשׁוֹן רַבֵּנוּ זִכְרוֹנוֹ לִבְרָכָה):

ב׳

כָּל זֶה מָצָאנוּ מִכְּתַב יַד רַבֵּנוּ זַ"ל, וְהֶעְתַּקְנוּ אוֹת בְּאוֹת. וְהִנֵּה הַדְּבָרִים סְתוּמִים וַחֲתוּמִים מֵעֵין כֹּל, אֵין יוֹצֵא וְאֵין בָּא. אַךְ מֵעֹצֶם תְּשׁוּקָתֵנוּ לְהָבִין וּלְהַשְׂכִּיל כָּל מַה דְּאֶפְשָׁר מִנְּעִימַת נִפְלְאוֹת הַשָּׂגוֹתָיו הַקְּדוֹשִׁים, יָגַעְתִּי וּמָצָאתִי מְעַט מִזְּעֵיר כְּמֵצִיץ מִן הַחֲרַכִּים. וְהִנֵּה אָנֹכִי הָרוֹאֶה, כִּי דְּבָרִים הָאֵלֶּה כְּתָבָם בְּדֶרֶךְ רָאשֵׁי־פְרָקִים בְּרֶמֶז בְּעַלְמָא לְזִכָּרוֹן, וְאַחֲרֵי הָעִיּוּן הֵבַנְתִּי אֵיזֶה הַקְדָּמוֹת שֶׁכִּוֵּן לָהֶם, אֲשֶׁר עֲלֵיהֶם יִסֹּב כָּל הָעִנְיָן הַזֶּה. אֶפֶס קָצֵהוּ מָצָאתִי, לֹא כֻּלּוֹ, כִּי כְּפִי הַנִּרְאֶה בְּוַדַּאי כִּוֵּן עוֹד לְאֵיזֶה הַקְדָּמוֹת, אֲשֶׁר לֹא זָכִיתִי לַעֲמֹד עֲלֵיהֶם, וּמֵחֲמַת זֶה אִי אֶפְשָׁר לְבָאֵר וּלְפָרֵשׁ הָעִנְיָן הַזֶּה הֵיטֵב, שֶׁיִּהְיֶה מוּבָן כָּל דְּבָרָיו. אַךְ אַף־עַל־פִּי־כֵן מַה שֶּׁאֶפְשָׁר לְהָבִין מְעַט עַל־פִּי הַהַקְדָּמָה שֶׁהֵבַנְתִּי מִדְּבָרָיו, אָמַרְתִּי לְבָאֵר מַה שֶּׁבְּיָדִי, וְאוּלַי עַל־יְדֵי־זֶה יִשְׁמַע חָכָם וְיוֹסֵף לֶקַח, וְיָבִין עוֹד דָּבָר מִתּוֹךְ דְּבָרַי, לְבָאֵר הַשְּׁאָר עַל נָכוֹן:

וְהִנֵּה מַה שֶּׁהֵאִיר ה' עֵינַי הוּא, כִּי רַבֵּנוּ זַ"ל רוֹצֶה לְגַלּוֹת, שֶׁתְּשׁוּבָה וּבְחִינַת לְמַעְלָה מֵהַזְּמַן, דְּהַיְנוּ בִּטּוּל הַזְּמַנִּים, הֵם בְּחִינָה אַחַת, וְעַל־יְדֵי־זֶה זוֹכִין לִשְׁמֹעַ הַקּוֹל דִּקְדֻשָּׁה וּלְהַכְנִיעַ הַקּוֹל דְּסִטְרָא־אָחֳרָא. וְכֵן מְבֹאָר בְּהָאָלֶף־בֵּית הֶחָדָשׁ, בְּאוֹת תָּו – תְּשׁוּבָה, סִימָן א, וְזֶה לְשׁוֹנוֹ: יוֹם שֶׁהָאָדָם עוֹשֶׂה תְּשׁוּבָה הוּא לְמַעְלָה מֵהַזְּמַן, וּמַעֲלֶה כָּל הַיָּמִים לְמַעְלָה מֵהַזְּמַן, וְכֵן יוֹם־הַכִּפּוּרִים הוּא לְמַעְלָה מֵהַזְּמַן, עַד כָּאן לְשׁוֹנוֹ. נִמְצָא מְבֹאָר, שֶׁתְּשׁוּבָה הוּא לְמַעְלָה מֵהַזְּמַן.

וְלַעֲנִיּוּת דַּעְתִּי זֶהוּ מַה שֶּׁרוֹצֶה לְבָאֵר בִּפְסוּקִים אֵלּוּ, בְּצֵרוּף עוֹד אֵיזֶה הַקְדָּמוֹת שֶׁלֹּא זָכִיתִי לַעֲמֹד עֲלֵיהֶם כַּנַּ"ל. וְעַתָּה בּוֹא וּרְאֵה, וְתָבִין מְעַט מִדְּבָרָיו. וְנַתְחִיל לְדֻגְמָא מִסּוֹף דְּבָרָיו הַקְּדוֹשִׁים, וְהוּא:

וַיִּשְׁמַע יִתְרוֹ קְרִיעַת יַם־סוּף וְכוּ' כַּנַּ"ל. קְרִיעַת יַם־סוּף זֶה בִּטּוּל הַזְּמַנִּים, וַיַּשְׁקֵף ה' וְכוּ' – פֵּרוּשׁ, בָּזֶה רוֹצֶה לְבָאֵר וּלְהוֹכִיחַ בְּקִצּוּר נִפְלָא, שֶׁקְּרִיעַת יַם־סוּף הוּא בְּחִינַת בִּטּוּל הַזְּמַנִּים, כִּי בִּקְרִיעַת יַם־סוּף כְּתִיב (שמות י"ד):

וַיַּשְׁקֵף ה' אֶל מַחֲנֵה מִצְרַיִם בְּעַמּוּד אֵשׁ וְעָנָן וַיָּהָם. עַמּוּד אֵשׁ זֶה לַיְלָה, וְעָנָן זֶה יוֹם, וְהַקָּדוֹשׁ־בָּרוּךְ־הוּא עִרְבְּבָם וּבִטֵּל הַזְּמַנִּים. נִמְצָא שֶׁקְּרִיעַת יַם־סוּף הוּא בְּחִינַת בִּטּוּל הַזְּמַנִּים. וְהוֹלֵךְ וּמְבָאֵר הַהַקְדָּמָה הַנַּ"ל, שֶׁבִּטּוּל הַזְּמַנִּים וּתְשׁוּבָה הוּא בְּחִינָה אַחַת וְכוּ'.

וְזֶה שֶׁכָּתַב: מִלְחֶמֶת עֲמָלֵק זֶה תְּשׁוּבָה, מֹשֶׁה אַהֲרֹן וְחוּר – פֵּרֵשׁ רַשִׁ"י בְּתַעֲנִית הָיוּ שְׁרוּיִים. פֵּרוּשׁ, שֶׁמֵּבִיא רְאָיָה שֶׁמִּלְחֶמֶת עֲמָלֵק זֶה תְּשׁוּבָה, כִּי אָז הָיוּ שְׁרוּיִים בְּתַעֲנִית מֹשֶׁה אַהֲרֹן וְחוּר שֶׁזֶּהוּ בְּחִינַת תְּשׁוּבָה, נִמְצָא שֶׁקְּרִיעַת יַם־סוּף וּמִלְחֶמֶת עֲמָלֵק זֶהוּ בְּחִינַת בִּטּוּל הַזְּמַנִּים וּתְשׁוּבָה, שֶׁהֵם תְּלוּיִים זֶה בָּזֶה. וְעַל־יְדֵי־זֶה וַיִּשְׁמַע יִתְרוֹ שָׁמַע הַקּוֹל, הַיְנוּ כַּנַּ"ל כִּי עַל־יְדֵי תְּשׁוּבָה, שֶׁהוּא בִּטּוּל הַזְּמַנִּים, עַל־יְדֵי־זֶה שׁוֹמְעִין הַקּוֹל דִּקְדֻשָּׁה כַּנַּ"ל.

וְעַל־פִּי דֶּרֶךְ זֶה תָּשׁוּב וְתִרְאֶה כָּל הָעִנְיָנִים הָאֵלֶּה הַכְּתוּבִים לְעֵיל, וְתִמְצָא בָּהֶם דְּבָרִים עֲרֵבִים. וְעַתָּה נָשׁוּב לִתְחִלַּת דְּבָרָיו,

הַקֹּל קוֹל יַעֲקֹב. כְּרוּז. עֵשָׂו וַיִּשָּׂא קוֹלוֹ. הַיְנוּ שֶׁצְּרִיכִין לְהַגְבִּיר הַקּוֹל קוֹל יַעֲקֹב עַל הַקּוֹל דְּסִטְרָא־אָחֳרָא שֶׁהוּא בְּחִינַת עֵשָׂו, שֶׁנֶּאֱמַר בּוֹ וַיִּשָּׂא קוֹלוֹ, שֶׁהוּא מִתְגַּבֵּר לְהַעֲלִים, חַס וְשָׁלוֹם, הַקּוֹל שֶׁל יַעֲקֹב, וּצְרִיכִין לְהַתְגַּבֵּר לְהַכְנִיעַ הַקּוֹל שֶׁל עֵשָׂו, כְּדֵי שֶׁנִּזְכֶּה לִשְׁמֹעַ הַקּוֹל שֶׁל יַעֲקֹב. וְזֶה זוֹכִין עַל־יְדֵי תְּשׁוּבָה, שֶׁהוּא בִּטּוּל הַזְּמַנִּים כַּנַּ"ל.

וְזֶהוּ: יִצְחָק זְמַן קוּף צַדִּיק יְשֵׁנִים וְכוּ' – הַיְנוּ שֶׁיִּצְחָק מְרַמֵּז עַל זְמַן, כִּי "יִצְחָק" אוֹתִיּוֹת "קֵץ חַי", כַּמּוּבָא. קֵץ מְרַמֵּז עַל הַזְּמַן שֶׁהוּא בְּחִינַת אַחֲרִית הַיָּמִים, כְּמוֹ שֶׁמּוּבָא לְקַמָּן: מִקֵּץ שְׁנָתַיִם, אַחֲרִית הַיָּמִים. וְזֶה מַה שֶּׁאִיתָא, שֶׁאוֹתִיּוֹת קוּף צַדִּיק יְשֵׁנִים וְכוּ' שֶׁזֶּה מְרַמֵּז עַל הַזְּמַן, כַּמְבֹאָר בְּמָקוֹם אַחֵר, שֶׁעִקָּר הַזְּמַן הוּא בִּבְחִינַת שֵׁנָה (כַּמְבֹאָר לְעֵיל בְּסִימָן סא).

וְשַׁבְתָּ עַד ה' אֱלֹקֶיךָ וְשָׁמַעְתָּ בְּקוֹלוֹ – הַיְנוּ עַל־יְדֵי תְּשׁוּבָה זוֹכִין לִשְׁמֹעַ קוֹלוֹ יִתְבָּרַךְ, הַיְנוּ הַקּוֹל דִּקְדֻשָּׁה כַּנַּ"ל, כִּי תְּשׁוּבָה הִיא בְּחִינַת בִּטּוּל הַזְּמַן, שֶׁעַל־יְדֵי־זֶה שׁוֹמְעִין הַקּוֹל כַּנַּ"ל.

וְעַתָּה הוֹלֵךְ וּמְבָאֵר, שֶׁתְּשׁוּבָה הוּא בְּחִינַת בִּטּוּל הַזְּמַן, דְּהַיְנוּ שֶׁהַזְּמַן נִתְאַחֵד, דְּהַיְנוּ שֶׁהַזְּמַן עוֹלֶה וְנִתְקַשֵּׁר וְנִכְלָל בִּבְחִינַת לְמַעְלָה מֵהַזְּמַן.

וְזֶהוּ שֶׁמְּבָאֵר בִּלְשׁוֹנוֹ הַקָּדוֹשׁ יִצְחָק בֶּן אַבְרָהָם זְמַן נִתְאַחֵד. אַבְרָהָם אוֹהֲבִי. בְּעֵינָיו כְּיָמִים אֲחָדִים בְּאַהֲבָתוֹ. וּשְׁאָר יָשׁוּב בְּנֶךָ וְכוּ'. הַיְנוּ שֶׁמְּבָאֵר, שֶׁאַבְרָהָם הוּא בְּחִינַת לְמַעְלָה מִן הַזְּמַן, כִּי מִדָּתוֹ שֶׁל אַבְרָהָם הִיא אַהֲבָה, כְּמוֹ שֶׁכָּתוּב (ישעיהו מ״א:ח׳): אַבְרָהָם אֹהֲבִי, וְאַהֲבָה הוּא בְּחִינַת הִתְאַחֲדוּת הַזְּמַן, כְּמוֹ שֶׁכָּתוּב (בראשית כ״ט:כ׳): בְעֵינָיו כְּיָמִים אֲחָדִים בְּאַהֲבָתוֹ. וְזֶהוּ בְּחִינַת תְּשׁוּבָה, שֶׁעַל זֶה מְרַמֵּז תֵּבַת בֵּן, כְּמוֹ שֶׁכָּתוּב (ישעיהו ז׳:ג׳): וּשְׁאָר יָשׁוּב בְּנֶךָ. כִּי תְּשׁוּבָה הִיא לְמַעְלָה מֵהַזְּמַן, כְּמוֹ שֶׁכָּתוּב (ירמיהו ט״ו:י״ט): אִם תָּשׁוּב וַאֲשִׁיבְךָ לְפָנַי תַּעֲמֹד, וּלְפָנָיו יִתְבָּרַךְ הוּא בְּוַדַּאי לְמַעְלָה מֵהַזְּמַן, כִּי הַשֵּׁם יִתְבָּרַךְ הוּא לְמַעְלָה מֵהַזְּמַן, כַּיָּדוּעַ.

נִמְצָא שֶׁיִּצְחָק בֶּן אַבְרָהָם מְרַמֵּז עַל הִתְאַחֲדוּת הַזְּמַן עַל־יְדֵי תְּשׁוּבָה, כִּי יִצְחָק, שֶׁהוּא בְּחִינַת הַזְּמַן כַּנַּ"ל, עוֹלֶה וְנִתְאַחֵד וְנִכְלָל בִּבְחִינַת אַבְרָהָם שֶׁהוּא בְּחִינַת אַהֲבָה, בְּחִינַת לְמַעְלָה מֵהַזְּמַן, עַל־יְדֵי בְּחִינַת בֵּן שֶׁהוּא בְּחִינַת תְּשׁוּבָה כַּנַּ"ל. וַאֲזַי מִתְגַּבֵּר הַקּוֹל יַעֲקֹב עַל קוֹל שֶׁל עֵשָׂו וְכוּ' כַּנַּ"ל. כִּי עַל־יְדֵי תְּשׁוּבָה שֶׁהוּא בְּחִינַת בִּטּוּל הַזְּמַן, עַל־יְדֵי זֶה שׁוֹמְעִין הַקּוֹל דִּקְדֻשָּׁה, שֶׁהוּא בְּחִינַת קוֹל יַעֲקֹב כַּנַּ"ל:

וְזֶהוּ: כִּי בָא הַשֶּׁמֶשׁ – נִתְקַצֵּר הַזְּמַן. כִּי הַשֶּׁמֶשׁ בָּאָה שֶׁלֹּא בְּעוֹנָתָהּ בִּשְׁבִיל יַעֲקֹב, וְנִתְקַצֵּר הַזְּמַן שֶׁזֶּהוּ בְּחִינַת בִּטּוּל הַזְּמַן. וְזֶה: וַיִּשְׁכַּב בַּמָּקוֹם, וְאִיתָא שֶׁתֵּבַת "וַיִּשְׁכַּב" הוּא בְּחִינַת יֵשׁ כ"ב, הַיְנוּ כ"ב אַתְוָן דְּאוֹרַיְתָא, שֶׁמֵּהֶם כָּל הַדִּבּוּרִים. וְזֶה מְרַמֵּז עַל תְּשׁוּבָה, בְּחִינַת (הושע י״ד:ג׳): קְחוּ עִמָּכֶם דְּבָרִים וְשׁוּבוּ.

וְזֶהוּ: מֵאַבְנֵי הַמָּקוֹם, אֲבָנִים אוֹתִיּוֹת. הַיְנוּ אוֹתִיּוֹת הַדִּבּוּרִים שֶׁהֵם בְּחִינוֹת תְּשׁוּבָה, בְּחִינַת: קְחוּ עִמָּכֶם דְבָרִים וְשׁוּבוּ, כַּנַּ"ל.

וְזֶהוּ: מְרַאֲשׁוֹתָיו, מַחֲשָׁבָה מְבָרֵר הַכֹּל. כִּי עִקָּר תִּקּוּן הַתְּשׁוּבָה הוּא עַל־יְדֵי קְדֻשַּׁת הַמַּחֲשָׁבָה, שֶׁמְּבָרֶרֶת וּמְתַקֶּנֶת כָּל הַפְּגָמִים, כִּי כֻלָּם בְּמַחֲשָׁבָה אִתְבְּרִרוּ. נִמְצָא שֶׁפָּסוּק וַיִּשְׁכַּב בַּמָּקוֹם הַהוּא וְכוּ', כִּי בָא הַשֶּׁמֶשׁ, וַיִּקַח מֵאַבְנֵי הַמָּקוֹם, וַיָּשֶׂם מְרַאֲשֹׁתָיו – כָּל זֶה מְרַמֵּז, שֶׁתְּשׁוּבָה הוּא בְּחִינַת לְמַעְלָה מֵהַזְּמַן.

וּבְדֶרֶךְ זֶה תְּעַיֵּן הֵיטֵב בְּכָל הַדְּבָרִים הַנַּ"ל, הַנִּכְתָּבִים בְּרֶמֶז בְּדֶרֶךְ רָאשֵׁי־פְּרָקִים, וְתָבִין וְתִרְאֶה הַקְדָּמוֹת הַנַּ"ל בְּכָל עִנְיָן וְעִנְיָן. אֶפֶס קָצֵהוּ תִּרְאֶה, לֹא כֻּלּוֹ, כִּי עֲדַיִן חֲסֵרִים כַּמָּה הַקְדָּמוֹת שֶׁכִּוֵּן אֲלֵיהֶם כָּאן, שֶׁלֹּא זָכִיתִי לַעֲמֹד עֲלֵיהֶם עֲדַיִן.

גַּם אֵלּוּ הַהַקְדָּמוֹת שֶׁכְּבָר מָצָאנוּ בִּדְבָרָיו, תְּהִלָּה לָקֵ-ל, עֲדַיִן צְרִיכִין בֵּאוּר רָחָב, כִּי בֶּאֱמֶת עִקָּר הָעֲבוֹדָה הוּא לְקַשֵּׁר וּלְבַטֵּל בְּחִינַת הַזְּמַן, לְהַעֲלוֹתוֹ וּלְיַחֲדוֹ בִּבְחִינַת לְמַעְלָה מֵהַזְּמַן.

וְזֶה בְּחִינַת מִצְווֹת זְמַנִּיּוֹת, כְּדֵי לִזְכּוֹת עַל־יְדֵי הַמִּצְווֹת זְמַנִּיּוֹת, שֶׁיִּתְאַחֵד הַזְּמַן וְיַעֲלֶה הַזְּמַן לִבְחִינַת לְמַעְלָה מֵהַזְּמַן. וְכָל הַצָּרוֹת וְהַדִּינִים וַאֲחִיזַת הַסִּטְרָא־אָחֳרָא, הוּא רַק בִּבְחִינַת הַזְּמַן, שֶׁזֶּהוּ בְּחִינַת (דברים ד׳:ל׳) בַּצַּר לְךָ וְכוּ' בְּאַחֲרִית הַיָּמִים דַּיְקָא, שֶׁזֶּהוּ בְּחִינַת זְמַן, וְאָז: וְשַׁבְתָּ עַד ה' אֱלֹקֶיךָ, דְּהַיְנוּ שֶׁנִּזְכֶּה לָשׁוּב, וְעַל־יְדֵי־זֶה נִזְכֶּה לְבַטֵּל הַזְּמַן כַּנַּ"ל, וְאָז יִתְבַּטְּלוּ כָּל הַצָּרוֹת וְהַדִּינִים וְכָל אֲחִיזַת הַסִּטְרָא־אָחֳרָא, וְנִזְכֶּה לִשְׁמֹעַ קוֹל דִּקְדֻשָּׁה, בְּחִינַת: וְשַׁבְתָּ עַד ה' אֱלֹקֶיךָ וְשָׁמַעְתָּ בְּקֹלוֹ.

כָּל זֶה מְבֹאָר מִתּוֹךְ דִּבְרֵי רַבֵּנוּ זַ"ל בְּהָרָאשֵׁי־פְרָקִים הַלָּלוּ. תֵּן לְחָכָם וְיֶחְכַּם עוֹד, לְהָבִין קְצָת עַל־פִּי דְּרָכִים הַנַּ"ל רֹב דִּבְרֵי רַבֵּנוּ זַ"ל הַכְּתוּבִים כָּאן, וְהָבֵן הֵיטֵב:

Hebrew text: Likutei Moharan Tinyana - rabenubook.com via Sefaria (Public Domain) · Sefaria. Names of Hashem are written in the customary form.

Transcripts

1-minute recap

Likutey Moharan Tinyana, Torah seventy nine: the voice of Yaakov, and rising above time.

Reb Noson found short notes in the Rebbe's handwriting, headings of a wondrous teaching: the voice is the voice of Yaakov.

He explains the key: teshuvah is above time. The day a person returns lifts all his days above time.

At the splitting of the Sea, Hashem mixed night and day, and cancelled the times.

Love gathers time into one, like Yaakov's years that seemed a few days. Through teshuvah, the voice of Yaakov overcomes the voice of Esav.

And this is why mitzvos are set in time: to raise time itself above time, and hear the holy voice.

Our own reflection: when time feels heavy, return. One moment of teshuvah lifts the whole day.

Explainer

Likutey Moharan Tinyana, Torah seventy nine. A page of short notes in Rebbe Nachman's handwriting, and the key his student Reb Noson found in them: teshuvah is above time.

Reb Noson found this page among the Rebbe's writings: headings of a wondrous teaching, a few words for each idea. It opens: The voice is the voice of Yaakov. Esav: and he lifted up his voice.

The notes move through the parshiyos, from Toldos to Yisro: Yaakov's night when the sun set early, his messengers to Esav, Yosef and his brothers, Pharaoh's dream, Yehudah drawing near, Yaakov's last days, the exile and the redemption. Again and again come three words: time, teshuvah, and voice.

In the note on Yosef, the Rebbe writes: Yosef is teshuvah, an addition upon the tzaddikim, in the place where baalei teshuvah stand. The house of Esav is straw, and the house of Yosef a flame.

Reb Noson writes honestly: the words are sealed and closed. He toiled and found a little, like one peeking through the lattice; the edge of it, not all of it. And he hoped that others would understand more.

Here is the key he found. Teshuvah, and the level above time, are one. As the Rebbe writes in his Alef-Beis book: the day a person does teshuvah is above time, and raises all his days above time; and so is Yom Kippur.

Our explanation. Time divides. It pulls the days apart, leaves the past behind, and wears things down. Above time, everything is one. Teshuvah reaches there: it does not only repair what comes next; it lifts the past too.

Reb Noson begins from the end of the notes, with Yisro. At the splitting of the Sea, the pillar of fire, which is night, and the pillar of cloud, which is day, were mixed together. Night and day became one: the times were cancelled.

And the war of Amalek is teshuvah, for Moshe, Aharon and Chur were fasting. The two together, time cancelled and teshuvah, made the holy voice heard, and Yisro heard it from far away and came.

Now the opening words. The voice is the voice of Yaakov, but Esav lifts up his voice, to drown out the voice of Yaakov. We must subdue the voice of Esav, so that the voice of Yaakov is heard. And that comes through teshuvah, through rising above time.

The verse says it plainly: you shall return to Hashem your Elokim, and listen to His voice. Return first, and then the voice is heard. Teshuvah lifts a person above time, and above time, the holy voice is clear.

Yitzchak is time. His name holds the letters of kets chai, and kets is the end, the end of days. And time, Reb Noson adds, is mainly a kind of sleep.

Avraham is love, above time, as the verse says of Yaakov's seven years: they seemed in his eyes like a few days, in his love. Love gathers time into one. And ben, son, is teshuvah: a remnant shall return. So Yitzchak son of Avraham means: through teshuvah, time rises into love, and becomes one.

Yaakov's night shows the same. The sun set early for him: time was shortened. Vayishkav, he lay down, hints at the twenty-two letters, words of teshuvah: take words with you and return. The stones are letters; and at his head is thought, which sifts and repairs everything.

And at his head is thought. The main repair of teshuvah is through the holiness of thought, which sifts and mends every flaw, for all of them are sifted in thought. So the whole verse of Yaakov's night says one thing: teshuvah is above time.

And Reb Noson's conclusion: this is why mitzvos are bound to time. All troubles and judgments, and the grip of the other side, exist only in time. Through time-bound mitzvos and teshuvah, time is lifted above time; the troubles fall away, and we hear the holy voice: return to Hashem your Elokim, and listen to His voice. Our explanation: Shabbos, Yom Tov, the Shema at its hour, tefillin by day; each takes a moment inside time and lifts it above time.

Our own reflection: time can feel like the enemy, with days lost and chances missed. But teshuvah is above time. One honest moment of return lifts the days behind it too. And every mitzvah done in its time is a small doorway above time.

Full shiur

— Part 1: The Rebbe's Notes, Parsha by Parsha —

Likutey Moharan Tinyana, Torah seventy nine: the voice of Yaakov, and rising above time. A shiur in three parts. Part one: the Rebbe's notes, parsha by parsha.

Gold is the text of Likutey Moharan Tinyana, Torah seventy nine: Rebbe Nachman's own notes, and the explanation written by his student Reb Noson. Grey is a verse or teaching quoted. Green is our own explanation. The Hebrew is the public-domain text from Sefaria; the English is our own paraphrase.

Here is the map. Section one is a page of short notes in Rebbe Nachman's own handwriting, moving through the parshiyos of the Torah. Section two is Reb Noson's explanation of the key behind them: teshuvah is above time. He shows it in the splitting of the Sea and the war of Amalek, in Yitzchak son of Avraham, and in Yaakov's night in the place; and he ends with the mitzvos bound to time, which raise time itself above time.

Our explanation. What follows is not a finished teaching but the Rebbe's own headings, a few words for each idea. Many are hard to understand, and Reb Noson himself says so. We will read them as they are. Three words keep returning, and they are the threads to listen for: time, teshuvah, and voice.

Section one opens: We found another manuscript in the Rebbe's own hand: headings of some wondrous teaching. The voice is the voice of Yaakov. A proclamation. Esav: and he lifted up his voice. Yitzchak: time; kuf and tzaddi, the sleeping ones, and so on.

And you shall return to Hashem your Elokim, and listen to His voice. Yitzchak son of Avraham: time is united. Avraham who loves Me. In his eyes like a few days, in his love. A remnant shall return, your son. If you return, I will bring you back; before Me you shall stand.

The next note, on Yaakov's journey: For the sun had set: time was shortened. And he lay down in that place: vayishkav, there are twenty-two. Take words with you and return. From the stones of the place: stones are letters. At his head: thought, which sifts everything.

On Parshas Vayishlach: And Yaakov sent angels: mitzvos bound to time; he did many mitzvos, and many angels were created. Before him: teshuvah, as in, I will bring you back, before Me. To the land of Seir. The letters nun, dalet, tav, heh, resh. Let me set. Sukkah: teshuvah. You sheltered me in my mother's womb: birth. A remnant shall return, your son.

On Parshas Vayeshev: And Yaakov settled in the land: to fulfil honouring his father, to cancel the power of Esav's honouring. These are the generations: disqualifying the seed of Esav. Yosef: teshuvah, an addition upon the tzaddikim, in the place where baalei teshuvah stand. The house of Esav for straw, the house of Yosef a flame.

On Parshas Mikeitz: At the end of two years: the end of days. And Pharaoh dreams: the other side grows strong. And behold, he stands: he was silent. The river: teshuvah. He binds up the rivers from weeping. The rivers have lifted up their voice.

On Parshas Vayigash: And Yehudah drew near to him: a meeting of king with king; they were united through mitzvos. For behold, the kings: then all the destroying angels passed away. Let him speak in my ears, and let them not confuse my voice. And let your anger not flare. When you are in distress. Like Pharaoh: teshuvah. When breaches are breached, when the people offer themselves. For you are like Pharaoh. Teshuvah that matches the measure. Yosef hid my shame.

On Parshas Vayechi: And the days of Yisrael drew near to die: the unity of time. To die: this is, when you are in distress, at the end of days. And he called his son, Yosef: teshuvah; a remnant shall return, your son. He hid my shame. Do not bury me in Mitzrayim: in the narrow place of the throat, at the time of, when you are in distress.

On Parshas Shemos: And these are the names. Go and see the works, and so on, who has set desolations, shamos: works are mitzvos; shamos is the separation between the mitzvos. And all the souls were seventy: unity. Through, and Yosef was in Mitzrayim: He has gathered in my shame.

On Parshas Va'eira: And I appeared to Avraham, and so on, as Kel Shakai. Time, and the boundary of exile. And My Name, Hashem: when they knock on the doors of mercy, before the end. This is the drawing near of the times.

And I also established My covenant, to give them the land of their sojournings, which the Targum renders their dwellings: teshuvah. And I also heard the groaning of the children of Israel: this is voice. Their sojournings: the gathering of the sparks in teshuvah. To the Land of Israel. Builder of Yerushalayim; He gathers the scattered of Israel.

On Parshas Bo: Come to Pharaoh. Moshe: the unity of the times, what was is what will be. Pharaoh: its voice goes like a snake. I have hardened his heart, so that I may set My signs. If they will not believe the voice of the sign. In his midst. His hardening: that he made it heavy upon Israel, to rouse them to teshuvah. And Pharaoh drew near.

And the last note, on Parshas Yisro: And Yisro heard of the splitting of the Sea and the war of Amalek. The splitting of the Sea is the cancelling of the times. And Hashem looked down on the camp of Mitzrayim in the pillar of fire and cloud, and confused them: the pillar of fire is night and the cloud is day, and the Holy One, blessed be He, mixed them together and cancelled the times.

The war of Amalek is teshuvah: Moshe, Aharon and Chur, who, Rashi explains, were fasting. Through this, and Yisro heard: he heard the voice.

Our explanation, before Reb Noson speaks. Three threads ran through every note. Time: shortened, united, cancelled. Teshuvah: a remnant returns, I will bring you back. And voice: the voice of Yaakov, the groaning that Hashem heard, the voice that Yisro heard. In part two, Reb Noson will show how they tie together.

— Part 2: Teshuvah Is Above Time —

Part two: Reb Noson's key. Teshuvah is above time: the splitting of the Sea, and the voice of Yaakov.

Section two. Here Reb Noson, the Rebbe's student, who copied the notes, writes: All this we found in the Rebbe's handwriting, and copied it letter by letter. The words are sealed and closed from every eye; no one goes out and no one comes in. But from the strength of our longing to understand whatever we can of the sweetness of his wondrous holy insights, I toiled, and found a tiny bit, like one peeking through the lattice.

And I see that he wrote these words as headings, a mere hint, for memory. After study, I understood some foundations he had in mind, around which this whole subject turns. I found the edge of it, not all of it.

For it seems he surely had other foundations in mind, which I have not merited to grasp; and so it is impossible to explain this subject fully, so that all his words are understood. Even so, what can be understood a little from the foundation I grasped, I decided to explain. Perhaps through this a wise person will listen and add learning, and understand more from my words, to explain the rest properly.

And here is the key: What Hashem opened my eyes to see is this: the Rebbe wants to reveal that teshuvah and the level above time, the cancelling of the times, are one; and through this we hear the holy voice and subdue the voice of the other side. So it is in the Alef-Beis HaChadash, under tav, teshuvah, number one: the day a person does teshuvah is above time, and raises all the days above time; and Yom Kippur too is above time. So teshuvah is above time.

Our explanation. In time, things are spread out and pulled apart: one day here, one mitzvah there, the past behind us and lost. Teshuvah reaches above all that. The day a person truly returns, all his days are lifted with it, and in that place the holy voice can be heard.

He continues: In my humble opinion, this is what he wants to explain in these verses, together with some other foundations I have not merited to grasp. Now come and see, and understand a little of his words. Let us begin, as an example, from the end of his holy words:

And Yisro heard of the splitting of the Sea, and so on. The splitting of the Sea is the cancelling of the times; and Hashem looked down, and so on. That is: with this he wants to explain and prove, in wondrous brevity, that the splitting of the Sea is the cancelling of the times. For at the splitting of the Sea it is written:

And Hashem looked down on the camp of Mitzrayim in the pillar of fire and cloud, and confused them. The pillar of fire is night, and the cloud is day, and the Holy One, blessed be He, mixed them together and cancelled the times. So the splitting of the Sea is the cancelling of the times. And he goes on to explain the foundation above: that cancelling the times and teshuvah are one.

And Amalek: And this is what he wrote: the war of Amalek is teshuvah; Moshe, Aharon and Chur, who, Rashi explains, were fasting. He proves that the war of Amalek is teshuvah, for then Moshe, Aharon and Chur were fasting. So the splitting of the Sea and the war of Amalek are the cancelling of the times and teshuvah, which depend on each other. And through this, and Yisro heard: he heard the voice. For through teshuvah, the cancelling of the times, the holy voice is heard.

Our explanation, step by step. At the Sea, Hashem mixed night and day, and time was cancelled. In the war of Amalek, Moshe, Aharon and Chur fasted, and that is teshuvah. The two go together, and together they make the holy voice heard, so far away that Yisro heard it and came.

Reb Noson goes back to the start. Following this path, go back and look at all these matters written above, and you will find sweet things in them. Now let us return to the beginning of his words:

The voice is the voice of Yaakov. A proclamation. Esav: and he lifted up his voice. That is: we must strengthen the voice of Yaakov over the voice of the other side, Esav, of whom it says, and he lifted up his voice: it grows strong to hide the voice of Yaakov, Heaven forbid. We must subdue the voice of Esav, so that we merit to hear the voice of Yaakov. And this we merit through teshuvah, which is the cancelling of the times.

And this is: Yitzchak, time, kuf tzaddi, the sleeping ones, and so on. Yitzchak hints at time, for the letters of Yitzchak spell kets chai, as is brought. Kets, the end, hints at time, the end of days, as below: at the end of two years, the end of days. And this is what is taught, that the letters kuf and tzaddi are sleeping, and so on, which hints at time; as explained elsewhere, time is mainly a kind of sleep.

And the verse: And you shall return to Hashem your Elokim, and listen to His voice: through teshuvah we merit to hear His voice, blessed be He, the holy voice; for teshuvah is the cancelling of time, and through it the voice is heard.

— Part 3: Yitzchak, Avraham and Yaakov's Night —

Part three: Yitzchak son of Avraham, Yaakov's night in the place, and the mitzvos bound to time.

Reb Noson continues: Now he goes on to explain that teshuvah is the cancelling of time: that time is united, that time rises, and is bound and included in the level above time.

And this is what he explains in his holy words: Yitzchak son of Avraham, time is united. Avraham who loves Me. In his eyes like a few days, in his love. And a remnant shall return, your son, and so on. He explains that Avraham is above time, for Avraham's quality is love, as it says, Avraham who loves Me; and love is the uniting of time, as it says: in his eyes like a few days, in his love.

Our explanation. The Torah says Yaakov's seven years of work seemed in his eyes like a few days, because of his love. Love gathers time together: long years become one. Achadim, a few, also echoes echad, one. That is what Reb Noson means by time united.

And this is teshuvah, hinted in the word son, as it says: a remnant shall return, your son. For teshuvah is above time, as it says: if you return, I will bring you back, before Me you shall stand. And before Him, blessed be He, is surely above time, for Hashem, blessed be He, is above time, as is known.

So: So Yitzchak son of Avraham hints at the uniting of time through teshuvah. Yitzchak, which is time, rises and is united and included in Avraham, which is love, above time, through son, which is teshuvah. And then the voice of Yaakov overcomes the voice of Esav. For through teshuvah, which is the cancelling of time, the holy voice is heard, the voice of Yaakov.

Our explanation, step by step. Yitzchak is time, the end. Ben, son, is teshuvah: a remnant shall return. And Avraham is love, above time. Through the son, through teshuvah, Yitzchak is joined to Avraham: time rises and becomes one, and the voice of Yaakov is heard.

Now Yaakov's night: And this is: for the sun had set: time was shortened. For the sun set before its time for Yaakov's sake, and time was shortened, which is the cancelling of time. And this is: and he lay down in that place. It is taught that the word vayishkav is yesh kaf-beis, there are twenty-two: the twenty-two letters of the Torah, from which all speech comes. And this hints at teshuvah: take words with you and return.

And this is: from the stones of the place: stones are letters, the letters of speech, which are teshuvah, as in: take words with you and return.

And this is: at his head: thought, which sifts everything. For the main repair of teshuvah is through the holiness of thought, which sifts and repairs all the flaws, for all of them are sifted in thought. So the verse, and he lay down in that place, for the sun had set, and he took from the stones of the place and put them at his head: all of it hints that teshuvah is above time.

Reb Noson closes: In this way, look well at all the things written above in hint, as headings, and you will understand and see the foundations above in each matter. You will see the edge of it, not all of it, for some foundations he had in mind here are still missing, which I have not yet merited to grasp. Even these foundations that we have found in his words, praise to Hashem,

still need a broad explanation. For in truth, the main service is to bind and cancel time, to raise it and unite it in the level above time.

And this is the meaning of mitzvos bound to time: so that through the time-bound mitzvos we merit that time is united, and rises to the level above time. And all the troubles and judgments, and the grip of the other side, are only in time. This is: when you are in distress, at the end of days, precisely, which is time.

And then: you shall return to Hashem your Elokim. That is, we merit to return, and through this we merit to cancel time; and then all the troubles and judgments, and all the grip of the other side, are cancelled, and we merit to hear the holy voice: you shall return to Hashem your Elokim, and listen to His voice.

Our explanation. Many mitzvos are tied to a time: Shabbos and Yom Tov, the Shema of the morning and the night, tefillin by day. Reb Noson says this is their inner purpose: each one takes a moment inside time and raises it above time.

And his last words: All this is explained from the Rebbe's words in these headings. Give to the wise and he will grow wiser, to understand a little, by these paths, most of the Rebbe's words written here. Understand it well.

Let us review the whole path. Teshuvah is above time: the day a person returns lifts all his days. At the Sea, Hashem mixed night and day and cancelled the times; at Amalek, they fasted, and that is teshuvah; and Yisro heard the voice. Love unites time, and through teshuvah, Yitzchak is joined to Avraham. Then the voice of Yaakov overcomes the voice of Esav. And the mitzvos bound to time are given to raise time itself above time.

Some reflections of our own, not a quotation. Time that feels lost is not the last word; one honest moment of teshuvah can lift it. Give one mitzvah its time today, fully, as a moment lifted above time. And listen for the quiet voice of Yaakov in you, under all the noise.

This has been Likutey Moharan Tinyana, Torah seventy nine.

Sources for this Torah

Texts used

Hebrew: Likutei Moharan Tinyana (Part II), Torah 79, edition 'Likutei Moharan Tinyana – rabenubook.com', public domain, via Sefaria — https://www.sefaria.org/Likutei_Moharan%2C_Part_II.79

English: our own paraphrase of the Hebrew, written for these videos. It is not copied from any published translation.

Verses and teachings of the Sages appear only as Rebbe Nachman quotes them inside this Torah.

How the text is shown

The Divine Name is shown as ה' and voiced as Hashem. Other Names are written in the customary form (אֱלֹקִים, קֵ-ל, קָהּ, שַׁ-דַּ-י, אֲדֹ-נָ-י, אֶקְיֶ-ה, צְבָקוֹת). No full Name is written or voiced.

Parenthetical source references inside the printed Hebrew are left off the screen to save space; the citation line names the source instead.

Long paragraphs are shown in consecutive pieces. Every Hebrew word on screen is from the edition above; nothing is reworded.

Cards labelled EXPLANATION (green), and every line marked 'our own reflection — not a quote', are our own words, not quotations.

Notes

Part 1, scene 14: The note opens with Shemos 6:3, 'And I appeared to Avraham… as Kel Shakai'; it is voiced, and its Divine Name is left off the screen.

Part 3, scene 11: The words 'praise to Hashem' that follow are voiced, and left off the screen.

Every on-screen quotation in the full shiur, by part

Part 1 — The Rebbe's Notes, Parsha by Parsha

Scene 5 · LM II:79 §1 · paragraph §1.1

EN (our paraphrase): We found another manuscript in the Rebbe's own hand: headings of some wondrous teaching. The voice is the voice of Yaakov. A proclamation. Esav: and he lifted up his voice. Yitzchak: time; kuf and tzaddi, the sleeping ones, and so on.

Scene 6 · LM II:79 §1 · paragraph §1.1

וְשַׁבְתָּ עַד ה' אֱלֹקֶיךָ וְשָׁמַעְתָּ בְּקוֹלוֹ. יִצְחָק בֶּן אַבְרָהָם זְמַן נִתְאַחֵד. אַבְרָהָם אוֹהֲבִי. בְּעֵינָיו כְּיָמִים אֲחָדִים בְּאַהֲבָתוֹ. וּשְׁאָר יָשׁוּב בְּנֶךָ. אִם תָּשׁוּב וַאֲשִׁיבְךָ לְפָנַי תַּעֲמֹד:

EN (our paraphrase): And you shall return to Hashem your Elokim, and listen to His voice. Yitzchak son of Avraham: time is united. Avraham who loves Me. In his eyes like a few days, in his love. A remnant shall return, your son. If you return, I will bring you back; before Me you shall stand.

Scene 7 · LM II:79 §1 · paragraph §1.2

כִּי בָא הַשֶּׁמֶשׁ. נִתְקַצֵּר הַזְּמַן. וַיִּשְׁכַּב בַּמָּקוֹם. יֵשׁ כ"ב. קְחוּ עִמָּכֶם דְּבָרִים וְשׁוּבוּ. מֵאַבְנֵי הַמָּקוֹם אֲבָנִים אוֹתִיּוֹת. מְרַאֲשׁוֹתָיו מַחֲשָׁבָה מְבָרֵר הַכֹּל:

EN (our paraphrase): For the sun had set: time was shortened. And he lay down in that place: vayishkav, there are twenty-two. Take words with you and return. From the stones of the place: stones are letters. At his head: thought, which sifts everything.

Scene 8 · LM II:79 §1 · paragraph §1.3

EN (our paraphrase): And Yaakov sent angels: mitzvos bound to time; he did many mitzvos, and many angels were created. Before him: teshuvah, as in, I will bring you back, before Me. To the land of Seir. The letters nun, dalet, tav, heh, resh. Let me set. Sukkah: teshuvah. You sheltered me in my mother's womb: birth. A remnant shall return, your son.

Scene 9 · LM II:79 §1 · paragraph §1.4

EN (our paraphrase): And Yaakov settled in the land: to fulfil honouring his father, to cancel the power of Esav's honouring. These are the generations: disqualifying the seed of Esav. Yosef: teshuvah, an addition upon the tzaddikim, in the place where baalei teshuvah stand. The house of Esav for straw, the house of Yosef a flame.

Scene 10 · LM II:79 §1 · paragraph §1.5

EN (our paraphrase): At the end of two years: the end of days. And Pharaoh dreams: the other side grows strong. And behold, he stands: he was silent. The river: teshuvah. He binds up the rivers from weeping. The rivers have lifted up their voice.

Scene 11 · LM II:79 §1 · paragraph §1.6

EN (our paraphrase): And Yehudah drew near to him: a meeting of king with king; they were united through mitzvos. For behold, the kings: then all the destroying angels passed away. Let him speak in my ears, and let them not confuse my voice. And let your anger not flare. When you are in distress. Like Pharaoh: teshuvah. When breaches are breached, when the people offer themselves. For you are like Pharaoh. Teshuvah that matches the measure. Yosef hid my shame.

Scene 12 · LM II:79 §1 · paragraph §1.7

EN (our paraphrase): And the days of Yisrael drew near to die: the unity of time. To die: this is, when you are in distress, at the end of days. And he called his son, Yosef: teshuvah; a remnant shall return, your son. He hid my shame. Do not bury me in Mitzrayim: in the narrow place of the throat, at the time of, when you are in distress.

Scene 13 · LM II:79 §1 · paragraph §1.8

EN (our paraphrase): And these are the names. Go and see the works, and so on, who has set desolations, shamos: works are mitzvos; shamos is the separation between the mitzvos. And all the souls were seventy: unity. Through, and Yosef was in Mitzrayim: He has gathered in my shame.

Scene 14 · LM II:79 §1 · paragraph §1.9

זְמַן וּגְבוּל גָּלוּת. וּשְׁמִי ה' כְּשֶׁיִּדְפְּקוּ עַל דַּלְתֵי רַחֲמִים. קֹדֶם הַקֵּץ. זֶהוּ הִתְקָרְבוּת הַזְּמַנִּים.

EN (our paraphrase): Time, and the boundary of exile. And My Name, Hashem: when they knock on the doors of mercy, before the end. This is the drawing near of the times.

Scene 15 · LM II:79 §1 · paragraph §1.9

וְגַם הֲקִמֹתִי אֶת בְּרִיתִי וְכוּ' לָתֵת לָהֶם אֶרֶץ מְגֻרֵיהֶם תּוֹתְבוּתְהוֹן תְּשׁוּבָה וְגַם אֲנִי שָׁמַעְתִּי נַאֲקַת בְּנֵי יִשְׂרָאֵל. זֶה קוֹל. מְגֻרֵיהֶם אֲסִיפַת הַנִּיצוֹצוֹת בִּתְשׁוּבָה. לְאֶרֶץ־יִשְׂרָאֵל. בּוֹנֵה יְרוּשָׁלָיִם. נִדְחֵי יִשְׂרָאֵל יְכַנֵּס:

EN (our paraphrase): And I also established My covenant, to give them the land of their sojournings, which the Targum renders their dwellings: teshuvah. And I also heard the groaning of the children of Israel: this is voice. Their sojournings: the gathering of the sparks in teshuvah. To the Land of Israel. Builder of Yerushalayim; He gathers the scattered of Israel.

Scene 16 · LM II:79 §1 · paragraph §1.10

EN (our paraphrase): Come to Pharaoh. Moshe: the unity of the times, what was is what will be. Pharaoh: its voice goes like a snake. I have hardened his heart, so that I may set My signs. If they will not believe the voice of the sign. In his midst. His hardening: that he made it heavy upon Israel, to rouse them to teshuvah. And Pharaoh drew near.

Scene 17 · LM II:79 §1 · paragraph §1.11

EN (our paraphrase): And Yisro heard of the splitting of the Sea and the war of Amalek. The splitting of the Sea is the cancelling of the times. And Hashem looked down on the camp of Mitzrayim in the pillar of fire and cloud, and confused them: the pillar of fire is night and the cloud is day, and the Holy One, blessed be He, mixed them together and cancelled the times.

Scene 18 · LM II:79 §1 · paragraph §1.11

מִלְחֶמֶת עֲמָלֵק זֶה תְּשׁוּבָה. מֹשֶׁה אַהֲרֹן וְחוּר פֵּרֵשׁ רַשִׁ"י בְּתַעֲנִית הָיוּ שְׁרוּיִים. עַל־יְדֵי־זֶה וַיִּשְׁמַע יִתְרוֹ שָׁמַע הַקּוֹל:

EN (our paraphrase): The war of Amalek is teshuvah: Moshe, Aharon and Chur, who, Rashi explains, were fasting. Through this, and Yisro heard: he heard the voice.

Part 2 — Teshuvah Is Above Time

Scene 2 · LM II:79 §2 · Reb Noson · paragraph §2.1

EN (our paraphrase): All this we found in the Rebbe's handwriting, and copied it letter by letter. The words are sealed and closed from every eye; no one goes out and no one comes in. But from the strength of our longing to understand whatever we can of the sweetness of his wondrous holy insights, I toiled, and found a tiny bit, like one peeking through the lattice.

Scene 3 · LM II:79 §2 · Reb Noson · paragraph §2.1

וְהִנֵּה אָנֹכִי הָרוֹאֶה, כִּי דְּבָרִים הָאֵלֶּה כְּתָבָם בְּדֶרֶךְ רָאשֵׁי־פְרָקִים בְּרֶמֶז בְּעַלְמָא לְזִכָּרוֹן, וְאַחֲרֵי הָעִיּוּן הֵבַנְתִּי אֵיזֶה הַקְדָּמוֹת שֶׁכִּוֵּן לָהֶם, אֲשֶׁר עֲלֵיהֶם יִסֹּב כָּל הָעִנְיָן הַזֶּה. אֶפֶס קָצֵהוּ מָצָאתִי, לֹא כֻּלּוֹ,

EN (our paraphrase): And I see that he wrote these words as headings, a mere hint, for memory. After study, I understood some foundations he had in mind, around which this whole subject turns. I found the edge of it, not all of it.

Scene 4 · LM II:79 §2 · Reb Noson · paragraph §2.1

כִּי כְּפִי הַנִּרְאֶה בְּוַדַּאי כִּוֵּן עוֹד לְאֵיזֶה הַקְדָּמוֹת, אֲשֶׁר לֹא זָכִיתִי לַעֲמֹד עֲלֵיהֶם, וּמֵחֲמַת זֶה אִי אֶפְשָׁר לְבָאֵר וּלְפָרֵשׁ הָעִנְיָן הַזֶּה הֵיטֵב, שֶׁיִּהְיֶה מוּבָן כָּל דְּבָרָיו. אַךְ אַף־עַל־פִּי־כֵן מַה שֶּׁאֶפְשָׁר לְהָבִין מְעַט עַל־פִּי הַהַקְדָּמָה שֶׁהֵבַנְתִּי מִדְּבָרָיו, אָמַרְתִּי לְבָאֵר מַה שֶּׁבְּיָדִי, וְאוּלַי עַל־יְדֵי־זֶה יִשְׁמַע חָכָם וְיוֹסֵף לֶקַח, וְיָבִין עוֹד דָּבָר מִתּוֹךְ דְּבָרַי, לְבָאֵר הַשְּׁאָר עַל נָכוֹן:

EN (our paraphrase): For it seems he surely had other foundations in mind, which I have not merited to grasp; and so it is impossible to explain this subject fully, so that all his words are understood. Even so, what can be understood a little from the foundation I grasped, I decided to explain. Perhaps through this a wise person will listen and add learning, and understand more from my words, to explain the rest properly.

Scene 5 · LM II:79 §2 · Reb Noson, on Sefer HaMiddos, Teshuvah 1 · paragraph §2.2

EN (our paraphrase): What Hashem opened my eyes to see is this: the Rebbe wants to reveal that teshuvah and the level above time, the cancelling of the times, are one; and through this we hear the holy voice and subdue the voice of the other side. So it is in the Alef-Beis HaChadash, under tav, teshuvah, number one: the day a person does teshuvah is above time, and raises all the days above time; and Yom Kippur too is above time. So teshuvah is above time.

Scene 7 · LM II:79 §2 · Reb Noson · paragraph §2.3

EN (our paraphrase): In my humble opinion, this is what he wants to explain in these verses, together with some other foundations I have not merited to grasp. Now come and see, and understand a little of his words. Let us begin, as an example, from the end of his holy words:

Scene 8 · LM II:79 §2 · Reb Noson · paragraph §2.4

EN (our paraphrase): And Yisro heard of the splitting of the Sea, and so on. The splitting of the Sea is the cancelling of the times; and Hashem looked down, and so on. That is: with this he wants to explain and prove, in wondrous brevity, that the splitting of the Sea is the cancelling of the times. For at the splitting of the Sea it is written:

Scene 9 · LM II:79 §2 · Reb Noson, on Shemos 14:24 · paragraph §2.5

EN (our paraphrase): And Hashem looked down on the camp of Mitzrayim in the pillar of fire and cloud, and confused them. The pillar of fire is night, and the cloud is day, and the Holy One, blessed be He, mixed them together and cancelled the times. So the splitting of the Sea is the cancelling of the times. And he goes on to explain the foundation above: that cancelling the times and teshuvah are one.

Scene 10 · LM II:79 §2 · Reb Noson · paragraph §2.6

EN (our paraphrase): And this is what he wrote: the war of Amalek is teshuvah; Moshe, Aharon and Chur, who, Rashi explains, were fasting. He proves that the war of Amalek is teshuvah, for then Moshe, Aharon and Chur were fasting. So the splitting of the Sea and the war of Amalek are the cancelling of the times and teshuvah, which depend on each other. And through this, and Yisro heard: he heard the voice. For through teshuvah, the cancelling of the times, the holy voice is heard.

Scene 12 · LM II:79 §2 · Reb Noson · paragraph §2.7

EN (our paraphrase): Following this path, go back and look at all these matters written above, and you will find sweet things in them. Now let us return to the beginning of his words:

Scene 13 · LM II:79 §2 · Reb Noson, on Bereishis 27:22, 27:38 · paragraph §2.8

EN (our paraphrase): The voice is the voice of Yaakov. A proclamation. Esav: and he lifted up his voice. That is: we must strengthen the voice of Yaakov over the voice of the other side, Esav, of whom it says, and he lifted up his voice: it grows strong to hide the voice of Yaakov, Heaven forbid. We must subdue the voice of Esav, so that we merit to hear the voice of Yaakov. And this we merit through teshuvah, which is the cancelling of the times.

Scene 14 · LM II:79 §2 · Reb Noson · paragraph §2.9

EN (our paraphrase): And this is: Yitzchak, time, kuf tzaddi, the sleeping ones, and so on. Yitzchak hints at time, for the letters of Yitzchak spell kets chai, as is brought. Kets, the end, hints at time, the end of days, as below: at the end of two years, the end of days. And this is what is taught, that the letters kuf and tzaddi are sleeping, and so on, which hints at time; as explained elsewhere, time is mainly a kind of sleep.

Scene 15 · LM II:79 §2 · Reb Noson, on Devarim 30:2 · paragraph §2.10

EN (our paraphrase): And you shall return to Hashem your Elokim, and listen to His voice: through teshuvah we merit to hear His voice, blessed be He, the holy voice; for teshuvah is the cancelling of time, and through it the voice is heard.

Part 3 — Yitzchak, Avraham and Yaakov's Night

Scene 2 · LM II:79 §2 · Reb Noson · paragraph §2.11

EN (our paraphrase): Now he goes on to explain that teshuvah is the cancelling of time: that time is united, that time rises, and is bound and included in the level above time.

Scene 3 · LM II:79 §2 · Reb Noson, on Yeshayahu 41:8, Bereishis 29:20 · paragraph §2.12

EN (our paraphrase): And this is what he explains in his holy words: Yitzchak son of Avraham, time is united. Avraham who loves Me. In his eyes like a few days, in his love. And a remnant shall return, your son, and so on. He explains that Avraham is above time, for Avraham's quality is love, as it says, Avraham who loves Me; and love is the uniting of time, as it says: in his eyes like a few days, in his love.

Scene 5 · LM II:79 §2 · Reb Noson, on Yeshayahu 7:3, Yirmiyahu 15:19 · paragraph §2.12

וְזֶהוּ בְּחִינַת תְּשׁוּבָה, שֶׁעַל זֶה מְרַמֵּז תֵּבַת בֵּן, כְּמוֹ שֶׁכָּתוּב: וּשְׁאָר יָשׁוּב בְּנֶךָ. כִּי תְּשׁוּבָה הִיא לְמַעְלָה מֵהַזְּמַן, כְּמוֹ שֶׁכָּתוּב: אִם תָּשׁוּב וַאֲשִׁיבְךָ לְפָנַי תַּעֲמֹד, וּלְפָנָיו יִתְבָּרַךְ הוּא בְּוַדַּאי לְמַעְלָה מֵהַזְּמַן, כִּי הַשֵּׁם יִתְבָּרַךְ הוּא לְמַעְלָה מֵהַזְּמַן, כַּיָּדוּעַ.

EN (our paraphrase): And this is teshuvah, hinted in the word son, as it says: a remnant shall return, your son. For teshuvah is above time, as it says: if you return, I will bring you back, before Me you shall stand. And before Him, blessed be He, is surely above time, for Hashem, blessed be He, is above time, as is known.

Scene 6 · LM II:79 §2 · Reb Noson · paragraph §2.13

EN (our paraphrase): So Yitzchak son of Avraham hints at the uniting of time through teshuvah. Yitzchak, which is time, rises and is united and included in Avraham, which is love, above time, through son, which is teshuvah. And then the voice of Yaakov overcomes the voice of Esav. For through teshuvah, which is the cancelling of time, the holy voice is heard, the voice of Yaakov.

Scene 8 · LM II:79 §2 · Reb Noson, on Bereishis 28:11, Hoshea 14:3 · paragraph §2.14

וְזֶהוּ: כִּי בָא הַשֶּׁמֶשׁ – נִתְקַצֵּר הַזְּמַן. כִּי הַשֶּׁמֶשׁ בָּאָה שֶׁלֹּא בְּעוֹנָתָהּ בִּשְׁבִיל יַעֲקֹב, וְנִתְקַצֵּר הַזְּמַן שֶׁזֶּהוּ בְּחִינַת בִּטּוּל הַזְּמַן. וְזֶה: וַיִּשְׁכַּב בַּמָּקוֹם, וְאִיתָא שֶׁתֵּבַת "וַיִּשְׁכַּב" הוּא בְּחִינַת יֵשׁ כ"ב, הַיְנוּ כ"ב אַתְוָן דְּאוֹרַיְתָא, שֶׁמֵּהֶם כָּל הַדִּבּוּרִים. וְזֶה מְרַמֵּז עַל תְּשׁוּבָה, בְּחִינַת: קְחוּ עִמָּכֶם דְּבָרִים וְשׁוּבוּ.

EN (our paraphrase): And this is: for the sun had set: time was shortened. For the sun set before its time for Yaakov's sake, and time was shortened, which is the cancelling of time. And this is: and he lay down in that place. It is taught that the word vayishkav is yesh kaf-beis, there are twenty-two: the twenty-two letters of the Torah, from which all speech comes. And this hints at teshuvah: take words with you and return.

Scene 9 · LM II:79 §2 · Reb Noson · paragraph §2.15

EN (our paraphrase): And this is: from the stones of the place: stones are letters, the letters of speech, which are teshuvah, as in: take words with you and return.

Scene 10 · LM II:79 §2 · Reb Noson · paragraph §2.16

EN (our paraphrase): And this is: at his head: thought, which sifts everything. For the main repair of teshuvah is through the holiness of thought, which sifts and repairs all the flaws, for all of them are sifted in thought. So the verse, and he lay down in that place, for the sun had set, and he took from the stones of the place and put them at his head: all of it hints that teshuvah is above time.

Scene 11 · LM II:79 §2 · Reb Noson · paragraph §2.17, §2.18

EN (our paraphrase): In this way, look well at all the things written above in hint, as headings, and you will understand and see the foundations above in each matter. You will see the edge of it, not all of it, for some foundations he had in mind here are still missing, which I have not yet merited to grasp. Even these foundations that we have found in his words,

Scene 12 · LM II:79 §2 · Reb Noson · paragraph §2.18

עֲדַיִן צְרִיכִין בֵּאוּר רָחָב, כִּי בֶּאֱמֶת עִקָּר הָעֲבוֹדָה הוּא לְקַשֵּׁר וּלְבַטֵּל בְּחִינַת הַזְּמַן, לְהַעֲלוֹתוֹ וּלְיַחֲדוֹ בִּבְחִינַת לְמַעְלָה מֵהַזְּמַן.

EN (our paraphrase): still need a broad explanation. For in truth, the main service is to bind and cancel time, to raise it and unite it in the level above time.

Scene 13 · LM II:79 §2 · Reb Noson, on Devarim 4:30 · paragraph §2.19

EN (our paraphrase): And this is the meaning of mitzvos bound to time: so that through the time-bound mitzvos we merit that time is united, and rises to the level above time. And all the troubles and judgments, and the grip of the other side, are only in time. This is: when you are in distress, at the end of days, precisely, which is time.

Scene 14 · LM II:79 §2 · Reb Noson · paragraph §2.19

וְאָז: וְשַׁבְתָּ עַד ה' אֱלֹקֶיךָ, דְּהַיְנוּ שֶׁנִּזְכֶּה לָשׁוּב, וְעַל־יְדֵי־זֶה נִזְכֶּה לְבַטֵּל הַזְּמַן כַּנַּ"ל, וְאָז יִתְבַּטְּלוּ כָּל הַצָּרוֹת וְהַדִּינִים וְכָל אֲחִיזַת הַסִּטְרָא־אָחֳרָא, וְנִזְכֶּה לִשְׁמֹעַ קוֹל דִּקְדֻשָּׁה, בְּחִינַת: וְשַׁבְתָּ עַד ה' אֱלֹקֶיךָ וְשָׁמַעְתָּ בְּקֹלוֹ.

EN (our paraphrase): And then: you shall return to Hashem your Elokim. That is, we merit to return, and through this we merit to cancel time; and then all the troubles and judgments, and all the grip of the other side, are cancelled, and we merit to hear the holy voice: you shall return to Hashem your Elokim, and listen to His voice.

Scene 16 · LM II:79 §2 · Reb Noson, on Mishlei 9:9 · paragraph §2.20

EN (our paraphrase): All this is explained from the Rebbe's words in these headings. Give to the wise and he will grow wiser, to understand a little, by these paths, most of the Rebbe's words written here. Understand it well.

Hebrew phrases in the Explainer

Scene 2 · §1.1: הַקּוֹל קוֹל יַעֲקֹב. כְּרוּז. עֵשָׂו וַיִּשָּׂא קוֹלוֹ.

Scene 3 · §1.2: כִּי בָא הַשֶּׁמֶשׁ. נִתְקַצֵּר הַזְּמַן.

Scene 4 · §1.4: יוֹסֵף תְּשׁוּבָה. תּוֹסָפוֹת עַל צַדִּיקִים. בְּמָקוֹם שֶׁבַּעֲלֵי־תְשׁוּבָה עוֹמְדִים.

Scene 5 · §2.1: יָגַעְתִּי וּמָצָאתִי מְעַט מִזְּעֵיר כְּמֵצִיץ מִן הַחֲרַכִּים.

Scene 6 · §2.2: יוֹם שֶׁהָאָדָם עוֹשֶׂה תְּשׁוּבָה הוּא לְמַעְלָה מֵהַזְּמַן,

Scene 7 · §2.11: שֶׁהַזְּמַן עוֹלֶה וְנִתְקַשֵּׁר וְנִכְלָל בִּבְחִינַת לְמַעְלָה מֵהַזְּמַן.

Scene 8 · §2.5: עַמּוּד אֵשׁ זֶה לַיְלָה, וְעָנָן זֶה יוֹם, וְהַקָּדוֹשׁ־בָּרוּךְ־הוּא עִרְבְּבָם וּבִטֵּל הַזְּמַנִּים.

Scene 9 · §2.6: וַיִּשְׁמַע יִתְרוֹ שָׁמַע הַקּוֹל,

Scene 10 · §2.8: שֶׁצְּרִיכִין לְהַגְבִּיר הַקּוֹל קוֹל יַעֲקֹב עַל הַקּוֹל דְּסִטְרָא־אָחֳרָא שֶׁהוּא בְּחִינַת עֵשָׂו,

Scene 11 · §2.10: וְשַׁבְתָּ עַד ה' אֱלֹקֶיךָ וְשָׁמַעְתָּ בְּקוֹלוֹ

Scene 12 · §2.9: שֶׁעִקָּר הַזְּמַן הוּא בִּבְחִינַת שֵׁנָה.

Scene 13 · §2.12: בְּעֵינָיו כְּיָמִים אֲחָדִים בְּאַהֲבָתוֹ.

Scene 14 · §2.15: וְזֶהוּ: מֵאַבְנֵי הַמָּקוֹם, אֲבָנִים אוֹתִיּוֹת.

Scene 15 · §2.16: עִקָּר תִּקּוּן הַתְּשׁוּבָה הוּא עַל־יְדֵי קְדֻשַּׁת הַמַּחֲשָׁבָה,

Scene 16 · §2.19: וְזֶה בְּחִינַת מִצְווֹת זְמַנִּיּוֹת,

Hebrew phrases in the 1-minute recap

Scene 2 · §1.1: רָאשֵׁי־פְרָקִים מֵאֵיזֶה תּוֹרָה נִפְלָאָה: הַקּוֹל קוֹל יַעֲקֹב.

Scene 3 · §2.2: יוֹם שֶׁהָאָדָם עוֹשֶׂה תְּשׁוּבָה הוּא לְמַעְלָה מֵהַזְּמַן,

Scene 4 · §2.5: עַמּוּד אֵשׁ זֶה לַיְלָה, וְעָנָן זֶה יוֹם, וְהַקָּדוֹשׁ־בָּרוּךְ־הוּא עִרְבְּבָם וּבִטֵּל הַזְּמַנִּים.

Scene 5 · §2.12: בְּעֵינָיו כְּיָמִים אֲחָדִים בְּאַהֲבָתוֹ.

Scene 6 · §2.19: וְזֶה בְּחִינַת מִצְווֹת זְמַנִּיּוֹת,

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